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Modern scholarship has made an effort to reconstruct Jerome’s translations of the New and Old Testament. It has thus emerged that he only revised the text of the Gospels, but not of Acts, the Epistles or Revelation since the passages Jerome cites from these books of the New Testament differ very often from the text of the Vulgate. And in his commentaries on the Pauline Epistles to Philemon, the Galatians, the Ephesians and Titus, which were written in 386, i.e. shortly after the alleged revision of the New Testament,9 Jerome never referred to his own translation, but only criticized an anonymous Latinus interpres on several occasions. Stylistic reasons, especially regarding the Latin translation of Acts, finally shake his declaration made in De viris iliustribus that he had translated the whole New Testament from the Greek into Latin.10 This statement might at best be understood as an intention which was never fully realized, unless one would like to call it an intentional exaggeration.11 The Vulgate version of Acts, the Pauline Epistles and Revelation is now ascribed to an author working in Rome at the end of the fourth century; the modern editors of the Vetus Latina in particular are prepared to identify this translator with Rufinus the Syrian who is said to have been a friend of Jerome and Epiphanius of Salamis until he, at the beginning of the fifth century, went over to the Pelagian movement to appear as the author of the Liber de Fide.12

Jerome started his revision of the Bible with the translation of the Gospels during his stay in Rome from 382 to 385 after he had won the financial and theological support of the Roman bishop Damasus for his ambitious project.13

However, there is no real difference between how Jerome references the sections we know he did do (the Gospels) and the sections about which we inquire. And we have to explain the many NT textual elements. (There is also the chronology issue, many of the quotes may be before the translation.)